From Torah to Gospel

The law covenant teaches a different system of salvation than the Gospel. The law does not teach justification by faith, nor does the law covenant make any provision for such an arrangement. Hence, Paul says, “the law is not of faith.” (Gal. 3:12) Justification by works, not by faith, was demanded in the law covenant, but since every man sinned, hence no one could attain the life promised in the Mosaic covenant.

"Clearly no one who relies on the law is justified before God, because “the righteous will live by faith.” [Hab. 2:4] The law is not based on faith; on the contrary, it says, “The person who does these things will live by them.” [Lev. 18:5] Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a stake [Deut. 21:23].” (Galatians 3:11-13)

Paul himself is interpreting Leviticus 18:5 to be a different system of salvation than justification by faith, the law covenant demands a justification by works. Other passages besides Lev. 18:5 promise "life" for strict obedience to the mitzvot. (Deut. 4:1; 5:33; Exod. 20:11, et al) In other words, it is a covenant of works. But no man has kept the commands of the Torah perfectly, every man has sinned, therefore, the Sinai covenant “brings forth children to be slaves,” slaves of sin and thereby of death. (Gal. 4:24-31)

“"I found that the very commandment that was intended to bring life actually brought death.” (Romans 7:10)

This is the paradox of the law covenant, it promises life on condition of obedience, and yet no man is able to be perfectly obedient because he has fallen. And yes, the law covenant was promising eternal life, not just temporary life in Canaan. When it mentioned “life” in Lev. 18:5 it meant the life of the age to come, we know because this is the interpretation of the prophet David,

“How good and pleasant it is when God’s people live together in unity! It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe. It is as if the dew of Hermon were falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore." (Psalm 133:1-3)

The Lord commanded at Sinai the blessing of eternal life. Need more be said? The references to the unity of the Jewish people and to Aaron himself make clear that he is describing the events of Exodus chapters 19 and 20, when the Jewish people were freed from captivity, national unity was restored, and the Aaronic priesthood was first inaugurated. The law covenant promised eternal life on condition of obedience to the mitzvot, this is entirely opposite to the gospel of the kingdom, which promises eternal life on the basis of faith, not of works. (Joh. 3:16; Rom. 4:3; Eph. 2:6-8, et al) Justification by faith was a feature of the Abrahamic covenant which finds fulfillment in the new covenant—it was not a feature of the law covenant. The law covenant had no permanent utility. 

I have collected some examples of Christ abolishing the Torah or disregarding certain specific commands it contains. My sincere thanks to Carlos Xavier, who also compiled such a list, for some of these examples and for the idea of compiling such a list.

Reviling Judges, Scribes, and Priests

a. The Mosaic law commands “You shall not revile the gods [i.e. judges], nor curse a ruler of your people." (Exod. 22:28)

b. Christ often criticized, insulted, and pronounced curses on the judges, scribes, and priests of his day—even proclaiming their damnation. (Matt. 5:20; 23:33-34; Mk. 3:22-30; Joh. 9:41) He called them a "Brood of vipers," "sons of the Devil," and likened them to filthy tombs filled with rotting corpses. (Joh. 8:44; 12:34)

Adultery Punishment

a. The Mosaic law demanded death for adulterers and fornicators. (Deut. 22:22)

b. Christ spared the life of an adulteress. (Joh. 8:1-12) She was guilty because Christ does not protest her innocence, and instead says to her “do not sin again,” implying that she had indeed sinned and ought to avoid this sin in the future. (Joh. 8:11)

Touching the Sick and Leprous

a. The Mosaic law prohibits touching the infectiously sick and leprous. (Lev. 5:3; 13:43-45, et al)

b. Jesus touches the sick and leprous thereby healing them. (Mk. 14.3; Luke 8.43-48; 13:10-17) Note that these narratives do not say they were healed before Christ touched them.

Touching the Dead

a. The law of Moses prohibits touching the dead. (Num. 5:2; 9:14, et al)

b. Jesus and the apostles touched the dead when resurrecting them. (Mk. 5:39-41; Acts 20:7-10, et al)

Food Laws

a. The Mosaic law prohibits eating certain foods. (Lev. 11:3-47, et al)

b. Jesus “declared all foods clean (καθαρίζον).” (Mk. 7.19) This term signifies that which is ceremonially clean in contrast to that which is ceremonially unclean. This distinction is made in the LXX of Lev. 10:10, τῶν ἀκαθάρτων καὶ τῶν καθαρῶν, “the unclean and the clean.” (compare Lk. 11:40) The apostles likewise taught that the food laws were abrogated. (Rom. 14:2-4, 23; Acts 10:12-15; Col. 2:16, 21, 22, et al)

Fasting on Yom Kippur

a. The Mosaic law commands fasting on Yom Kippur. (Lev 16:29; 23:27; Num. 29:7) It is to be a day of "self denial," or "affliction of the Soul," ענה נֶפֶשׁ, a phrase which denotes abstaining from food, as is evident from the Targums and ancient Jewish writers. The same language denotes abstaining from food in Psa. 35:13 and Isaiah 58:3-5.

b. Christ told his disciples they would not practice fasting until after his ascension. (Mk. 2:18-22; Matt. 9:14-17)

Working on the Sabbath

a. The Mosaic law prohibited working whatsoever on the Sabbath, which was to be a day of rest. Working is the opposite of resting. (Deut. 5.13-15; Num. 15.32-36)

b. Christ himself says that he was “working” on the Sabbath. (Joh. 5:17) The author of the Gospel, John himself, comments on the situation and says that Christ was “breaking the Sabbath and making himself equal with God.” (Joh. 5:18) The Evangelists' own commentary shows that Christ was indeed “breaking the Sabbath.” Jesus also broke the Sabbath on several other occasions where he appealed to priests who “broke the sabbath,” and King David who “did what was not lawful,” while remaining guiltless. (Matt. 12.1-14; compare Mk. 2:23-28; 3:1-6; Lk. 14:1-5; Joh. 7:23; 9:14)

Temple Tax

a. The Mosaic law demands that the Jews ought to pay the temple tax. (Exod. 30:13; 38:26)

b. The apostles are asked whether Christ demanded payment of the temple tax, and they say 

"Yes, he does." (Matt. 17:24, 25) However, Christ himself replies, that the children of Israel "are free" from paying the temple tax. (Matt. 17:26) They, however, are to pay it solely to avoid offending the Jews. (Matt. 17:27)

Divorce

a. God permitted a man to divorce his wife if “she finds no favor in his eyes because he has found some indecency in her.” (Deut. 24:1-4)

b. Our Lord directly prohibits this practice and says that men can only divorce their wives on the grounds of “fornication.” (Matt. 19:1-9) The apostles recognize that Jesus has established a more strict requirement for divorce than Moses, and complain that it would no longer be advisable to marry. (Matt. 19:10)